gratias agamus ib. of surviving Friends Which hungry time (k) Imagines ingeniorum vera sunt aeterna monumenta St. Hieron 141 Exegi monumentum aere perennius regalique situ pyramidum altius quod non imber edax non Aquilo impotens possit diruere aut innumerabilis Annorum series fuga temporum Horat. lib. 3. carm ed. 30. that hath morseld many generations and yet gapes for more shall not be able hastily to seize on digest or murther as Caine his Brother and hide it in the Ground (l) Ex 360. statuis quae Demetrio Phalareo erectae erant omnes excepta una populi furore aut ruptae aut summersae aut venditae quod cum ille audisset at virtutem inquit cujus gratia illas erexerant minime everterunt Marianus in Schol. in St. Hieron Ep. 141. ex Plutarch Laertio FINIS A Prayer of Mr Fawcitt mentioned Page 123. * O Blessed Lord God what am I or what was my fathers house that thou shouldest continue unto me so many blessings of this life both for the soule and body in such a bountifull and liberall manner It is thy mercifull goodnesse without any desert in mee Who desire with all humble thankefulnesse as to take notice of thy great goodnesse unto mee in giving mee a liberall childs portion so to acknowledge my selfe unworthy the least of all thy mercies For Lord thou knowest I was borne in sinne and conceived in iniquity and according to my polluted birth so have I lived sinning against thy divine Majestie Not onely in the time of ignorance for thou wouldest in mercy have passed by that but in the receit of all thy goodnesse since I was called to the profession of thy name and made acquainted with thy good will and word I have more grievously sinned against thee In regard whereof I am not worthy to lift up mine eyes towards heaven the least of my sinnes being sufficient to cast me downe to hell if thou should enter into judgement with me In the remembrance whereof I desire to be humbled before thee And am sory from the bottome of my heart and soule that ever I did offend so good gratious mercifull and loving a God that hath preserved and kept me all the dayes of my life and not long since delivered me from going downe to the grave Good father of heaven I beseech thee for the Lord Iesus sake in whom thou art well peased to pardon and forgive all my sins and foolish behaviour against thy blessed majestie which is past and enable me for the time to come to walke before thee as becomes thy child servant That I may mortifie sinne dayly and bring it into a consumption in me and thy blessed spirit may ever rule and Lord it in me Fill me with all wisedome and understanding that I may labour by all meanes to be fruitfull in all good workes and please thee in all things That it may be alwayes my chiefe care to grow and increase in the favour and knowledge of thee and thy blessed Son my alone Saviour and redeemer the Lord Iesus and thy blessed spirit my comforter whom rightly to know and beleeve faithfully is eternall life Helpe hereunto good father from whom comes the will and deed And strengthen me unto all godly patience and long sufferance with cheerefulnesse giving alwayes thankes unto thee O father of heaven who hast alwayes assisted helped and comforted mee in all thy loving chastisements afflictions necessities and troubles of this life O my soule praise thou the Lord for he hath done great things for thee Thou hast of thy unspeakable goodnesse bestowed upon me a liberall portion of the outward things of this life increasing my store but all these things had been nothing if thou hadst not also given me the testimony of thy love in Iesus Christ sent into the world to redeeme my poore soule Grant Lord I may not set my heart upon these temporall mercies but make them unto me pledges of thy love and favour in Christ grant me the assistance of thy good spirit to direct mee in the conscionable use of them to thy glory make them as meanes furtherances for the doing of thy will that whatsoever I enjoy in this life I may employ to the advancement of thy praise and the good of them among whom I live As thou hast added to my outward estate so Lord increase thy graces in my soule without which my comfort in them will vanish all things comming alike to all men the difference being in the holy use of all thy mercies Wherefore make them so many bonds to lead mee to repentance and to take all opportunities whereby I may expresse how I prize that love of thine shewed unto me unto thy children as their necessities do require whilest I live before I go hence and be seene no more Loving thee for thy goodnesse and doing good to thy saints and servants for thy sake Lord what shall I render unto thee for all these great and unspeakeable blessings O that I could praise thee as I ought Lord helpe me to awaken and stirre up my dead drowsie and deceitfull heart awake my lute my harpe my glory my soule and all that is within me to praise and magnifie thy holy name I will praise the Lord whilest I have any being for his gratious favours towards mee Which I beg at thy most mercifull hands to continue unto mee even unto the end of my life And when thy pleasure shall be to take me from this world and the miseries thereof grant me to enjoy with thee O blessed father and thee O blessed Saviour and thy blessed Spirit that everlasting inheritance which thou hast laid up in heaven for mee and all them that love thee in truth of heart And seing next under thy Majesty the Majesty of Charles our most religious and dread Soveraigne is the channell and fountaine of all the happy peace plenty prosperitie wee enjoy together with the most peaceable pure and plentifull preaching of thy sacred word Lord powre upon him in the most abundant measure all spirituall eternall and temporall mercies that hee may be blessed in his person in our gratious Queene Mary and his most royall issue and this Church and Common wealth in him her and them so long as the Sunne and Moone endures All which blessing vouchsafe to grant for the Lord Iesus sake to whom with thy selfe and holy spirit be given of me all honour praise and glory now and for ever world without end In whose words and perfect platforme of prayer I humbly recommend my suits unto thee O father saying Our Father c. FINIS Menda Preli precariò emendanda Faults made faultlesse Page Line for Reade 8 26 here is There is nothing 9 1 Siloam Siloam 11 11 Nor doth it Reason 2. Nor doth it 28 10 twice have heard twice have I heard 50 16 ballance for ballance For 58 6 but it is but is 60 18 Christ Chest 80 15 exchange admit exchange Admit 93 25 tale taile 111 13 thousand thousands Margine Pag. Litera Lege 2 g mundi 6 e hominum liver 14 g Nam 21 b dijs suit fecit ibid. 59 c non 84 o Sancto 90 u germanus 99 ◠illi terrena 108 k miratur 117 x aeterna mutaret 119 r non lactescere
doubts solving of questions the Iewes customarily resorted unto their Prophets (d) Stella in Luke 18.24 Saul seeking his fathers asses repaired to Samuel the Seer (e) 1 Sam. 9.9 David desirous to build the Lords house conferres of the intention with the Prophet Nathan (f) 2 Sam. 7.2 Abijah being very sicke Ieroboam sends to the Prophet Ahijah (g) 1 King 14.2 and this young man ignorant of the way to heaven resorts unto Christ that great Prophet to unburden his minde (h) Matt. 19 16. This yonker as S. Matthew cals him (i) Mat. 19.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a yong gallant newly come to his lands (k) Luke 18.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam celebratiores inter Iudaeos familiae suos habuerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primores Chymnit Har. cap. 131. in loc as S. Luke stiles him having beene in Christs companie at the confirmation of the children (l) Matt. 19.13 14 15. hearing of so sweete a promise made unto them as the kingdome of heaven which is not once expressely mentioned in the old Testament (m) Et mihi in Euangelio promittuntur regna coelorum quae instrumentum vetus omnino non nominat S. Hieron ep 129. Dardano Primus Baptista Iohannes regnum coelorum praedicat ut pracursor domini hoc privilegio honoretur idem in Mat. 3.1 Quantum in corde meo est legens legem prophetas psalterium nunquam regnum coelorum audivi nisi in evangelio Chrysost seing Christ leaving the place he being loath to lose so faire an opportunity he came running unto him in haste kneeled downe to him in humble reverence and asked him good Master what shall I doe that I may inherit eternall life (n) Marke 10.17 A question meete for such a Doctor and favours more of a minde desirous to learne the way then to trie his Tutors skill in cases of conscience (o) Nec voto discentis sed tentamis interroget S. Hieron in loc Matt. Non tentandi ut legis peritus Lucae decimo versu 25. sed discendi animo Tossanus in loc Mat. 19. omnes ferè neoterici Versuta interrogatio arguta responsio Tentator enim princeps ille S. Ambros in Luke 18. Habendi cupidum non negaverim subdolum autem simulatorem nunquam dixerim quia non debemus quod incertum est ac maxime in criminibus quasi certum asserere Chrysost in loc Mat. The Lord that hee might discover unto himselfe the deceitfulnesse of his owne heart and unto the whole company and Colledge of Disciples the deceitfulnesse of riches exhorts him to the contempt of the world by two forcible arguments the love of perfection and the gaine of eternall happinesse (p) Amore perfectionis praemio terrore ipsa divitum vita miserrima Ferus in loc Matt. If thou wilt be perfect goe and sell all that thou hast and give to the poore and thou shalt have treasure in heaven Luke 18.22 but marke the sequell The sound of these words sell all and give away to the poore no sooner came to his eare but presently his heart was wounded with the dart of sorrow which at the very instant shewed it selfe not onely in his face but in his feete also for he went away sorrowfull at that saying verse 23. No doubt as the manner of his comming bred in the standers by an expectatiō of the event so this unexpected and strange departure of his begot admiration He who came to know findes knowledge a burden in the very first lesson hee who drew their eyes unto him drawes them after him he who seems ambitious of heaven now leaves it behinde him being proffer'd hee who came with joy returnes with sorrow whose by-your-leave was civill his farewell unmannerly he slunke away as repenting his presence and loath to be seene he had a prize in his hand but the foole had no heart (q) Prov. 17.16 In dimidio laudabilis adolescens in dimidio vituperabilis S Origen in loc Matt. Dilexit eum Christus Marc. 10.21 Ob pietatis studium animi integritatem quod ipsum videret bonae indolis esse civiliter benè moratum per omnia liberaliter educatum Esay 42.3 Chymn in loc Matt. to get wisedome That one thing wanting in him (r) Marke 10.21 declared plainly that all things were wanting in him saving wealth notwithstanding his bragge of universall obedience to all the commandements (ſ) Obse vandum non esse additamentum legis sed probationem latentis in juvene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam certum est pugnare cum lege Tossan in loc Matt. Juvenis iste insolens fuit rursum moestus est factus Hilar. in Matt. Canor 19. Puto enim quod se arrogantius quam verius servasse respondeat S. Aug. tom 2. ep 89. quaest 4. Hoc mandato docuit Christus tantum ipsum à perfectione legis abesse ut ne primum quidem decalogi praeceptum quod Dei amorem rebus facultatibus praefert universis probe unquam observarit neque concupiscentijs adhuc renunciarit affectibusque legi divinae adversantibus Pelargus in Matt. 19. All these have I kept from my youth hee talkes of his keeping all Christ preacheth a sermon of forsaking all or else hee cannot be his Disciple Luke 14.33 And this was it which grieved him grieved him so farre as hee was for the time distracted with sorrow forgetting Christ himselfe Heaven and whatsoever appertained either to piety or humanity which Melancholicke fit the Evangelists set out to life (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 19.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke 10.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18.23 Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odio prosequor Matt. 16.3 tribuitur coelo quando tempestatem minatur 70. usi sunt Lucae vocabulo de Coino qui indignabatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 4.6 ut quid succensa est ira tibi Matthaeus animi aegritudinem denot Chym. in loc saying he was sorrowfull sad grieved yea very sorrowfull as if they wanted language to expresse his indignation arising from his griefe menacing a Tempest against Christ his torment and vexation of spirit his fretting and chafing mind viewable in his dogged countenance which he cast to the ground when he went away as Murtherous Caine did resolving revenge upon his righteous brother Abel And the cause of all this passion was he was rich and was unwilling to leave his possessions for heaven (u) Notum est illud Ciceronis Avaritiam non solum Spartam serdidisse offic lib. 2. As he turn'd his backe on Christ Christ turned his face to his disciples and looking round about to eye the observance men made of this passage and to gaine attention to his ensuing instruction hee breakes out into admiration verily I say unto you how hardly shall a rich man enter into the
to know those blessed ones and be cast out so our joy will be to know them and be called in among them into the bridegroomes chamber And as our father Adam (q) Si enim Adamus virtute Imaginis divina concreatae ei quomodo nos non etiam secundum eandem Imaginem transmutati de gloria in gloriam a domini spiritu sanctos beatos ejusdem corporis membra agnosceremus Chyâ—â—nit Harmon in Matt. 17.3 Tum enim omnes ut Nazianzenus habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pura illuminatione Sanctae Trinitatis fulgebimus erimusque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxtae promissinem salvatoris Iohn 6.45 ibid. by vertue of the concreated Image of God when hee did awake out of sleepe knew Evah his wife to be taken out of his side Gen. 2.23 So when we awake in the day of resurrection out of the bed of the grave from the sleepe of death by vertue of the same perfected and glorious Image wee shall know our fellow Saints who were taken out of the side of the second Adam when hee fell asleepe upon the crosse and gave up the Ghost And as after Christs resurrection the Saints who were raised out of their grave wherein their bodies slept went into the holy City and were known again of their friends unto whom they appeared Matt. 27.53 So shall the Father know his Sonne the wife her husband the Disciple his Instructor and one friend of Christ another when they shall all be raised againe by the voice of the Archangell to attend the Iudge of the world into his eternall kingdome nor is this knowledge difficult for him to bestow who enabled Samuel to know Saul whom he had never seene before 1. Sam. 9.17 Iohn Baptist yet in the womb to take notice of Christ presence and for joy thereof to leape in his mothers belly Luk. 1.41 Howsoever modesty will not easily vary from reason (r) Quaecunque dicuntur neque contra Scripturas neque sine rationibus Physicis Theologicis reprehendi non possunt Zankius and Authority (Å¿) Tene mecum sancti viri Ambrosij sententiam jam non ejus authoritate sed ipsa veritate firmatam Aug. ep 112. cap. 23. Has sententias de re tanta virorum tantorum non ob hoc interponere volui ut cujusquam homini sensum tanquam Scripturae canonicae authoritatem sequendum arbitreris sed ut illi qui aliter sapiunt conentur mente videre quod verum est ne tam doctos divinorum eloquiorum tractatores temere reprehendant S. Aug. ep 112. Hucusque Origines cujus nos maluimus in hac disputatione duntaxat peritiam sequi quam stuliam habere scientiam noscientium S. Hieron ep 138. Quid igitur faciam tantum virum temporibus suis disertissimum reprehendere non auder qui confessionis suae merito vitae industria eloquentiae clariate ubicunque Romanum nomen est praedicatur S. Hiron 141. de Hilario Sed ne quis me vim facere Scripturae putet amare opinionem ut historia auferam veritatem ut quia novitia musta contemnis saltem veteris vini authoritate ducaris S. Hier. ep 138. yet if any man see just cause to thinke otherwise I contend not with him (t) Eligat unusquisque quod vult studiosumme magis quam malevolum probet S. Hieron To. 3. ep 113. Cavendum ne dum altercando quaerimus vestigare quomodo possit videri Deus ipsam pacem sanctificationemque perdamus sine qua nemo possit videre Deum S. Aug ep 112 c. 21. upon condition that whiles hee waves the question hee will make his Election sure and certaine (u) 2. Peter 1.12 and worke out his salvation with feare and trembling (x) Philip. 2.12 that Christ may know and acknowledge him before his Father in the kingdome of heaven (y) Matt. 10.32 To prove himselfe whether he be in faith 2. Cor. 13.5 To know God and whom he hath sent Iesus Christ which is life eternall Iohn 17.3 Blessed are the pure in heart for they shall see God Mat. 5.8 and whosoever hath this hope in him purgeth himselfe as God is pure 1. Iohn 3.3 This is for every Christian a duty of necessity (z) Plus valet in hac inquisitione vivenâ—â— quam loquendi modus Nam qui didicerunt à Domino Iesu Christo mites esse humiles corde plus cogitando orando proficium quam legendo audiendo S. Aug. toâ— 2. ep 112. the other a quaere that savours more of curiosity (a) Augustinus scripsit epistolam Evodio de quaestionibus ad salutem non necessariis S. Aug. 10. 2. ep 102. Multae quaestiones sunt in quibus salva fide qua Christiani sumus aut ignoratur quid verum sit sententia definitiva suspenditur aut aliter quam res est humana infirma suspicione conjicitur S. Aug. Praestat dubitare de occultis quam litigare de incertis idem which if it be not bounded and banked with moderation humility will greedily devour both many pretious houres and at length eate out the very heart of saving knowledge It s the forbidden tree which none may touch without danger (b) Aut si non est qui possit exponere melius est aliquid nescire secure quam cum periculo discere S. Hieron ep 22. cap. 13. Priculosa sunt tam loquentibus quam audientibus S Hieron tom 1. ep 11. Secret things belong to God the things revealed to us and our children Deut. 29.29 Wherefore eate the fruit of revealed truth Drinke the water of comfort out of thy well (c) Mitte quod esse nequit quaere quod esse potest In Heaven there will be no want of whatsoever may increase thy joy If thou be worthy as once Photinus told the Proconsul (d) Et tu si dignus fueris videbis 2. B. Cowper in Revel cap. 6 v. 9. Thesbi solvet dura nodos quaestiones Proverb Drusius Praeterit lib. 1. ad Matt. 17.11 Te quoque hoc ipsum orare non dubito ut inter nos contenaâ—ntes veritas superet non enim tuam quaris gloriam sed Christi cumque tu viceris ego vincam si meum errorem intellexero è contrario me vincente tu superas S. Hieron Aug. ep 89. thou shalt see God face to face and thy friends with God Till which time teach thy soule to set such a true valew of Christ as she may say Whom have I in heaven but thee and I desire none in earth besides thee Vse 4. Whom have I in Heaven What have I in heaven saith the Cardinall Here Bellarmine (e) Omnino retinenda est nostra lectio Bellar. in loc rowes with the tyde and sets his sailes to a Romish gale of winde (f) Alij sunt qui tenent pastorales cathedras ut Christi gregibus consulant alij vero ut suis honoribus temporalibus
loc To keepe this holy fire alive in thy breast consider three things 1 the motives to perswade the soule to rest wholly upon God and set her delight in him 2 The meanes whereby God becomes the soules whole contentment 3 the markes and rules of triall whereby she may know she is not deceived in her choice The perswading motives are foure The first is the consideration of the infinite love of God declared and revealed unto us For God so loved the world that he gave his onely begotten Sonne that whosoever beleeveth in him should not perish but have everlasting life Ioh. 3.16 The gradation makes this affection singular (u) Eia fratres Deus voluit esse filius hominis homines esse voluit filios deit ipse descendit propter nos nos ascendimus propter ipsum haec spes est cateris quod propterea ille descendit ascendit ut in illo cum illo unum essent quiper illum â—scensuri essent S. Aug. tract 12. in Iohan. Idcirco Deus mundum dilexit amore inenarrabili inaestimabili mundum inquam qui totus in malo jacet 1. Joh. 5.19 ne quis de mundo aut in mundo de Dei desperare ausit gratia idcirco filium Dei non adoptivum sed suum sed unigemtum dedit pro omnibus ut omnibus salus offerretur ideo non misit filium ut judicaret mundum meritisque afficeret supplicijs sed ut servaret S. Hilar. lib. 6. de trinit The all-sufficient God loved where he found cause of hatred the world an enemie no friend he so loved that he gave his gift was a Sonne his owne Sonne not one adopted his onely begotten Sonne not one of many not for himselfe but to purchase thee eternall life To requite which love what recompence doth the Lord require at thy hands but thy love to him in heaven and thy affection on earth What soule can be so steely as not embrace and kisse that hand which hath care for nothing in heaven but thy salvation and for nothing on earth but thy comfort content satisfaction (x) Sic Deum loquentem inducit Euthimius in loc Margaritum quippe est sermo Dei ex omni parte forari potest S. Hieron ep 22. And when the Sonne of God ascended hee had so perfected our Redemption that there was nothing left for him to do more either in heaven or earth nor for us but to welcome his mercie and congratulate his victorie with faith reciprocall love and obedience (y) Arnob. in loc Si affixus serpens ligno filijs Israel contulit sanitatem quanto magis salutem praestat populis dominus in patibulo crucifixus si figura tantum profait quantum profuisse eredimus veritatem S Amb. ser 55. Fide hujus verbi non virtute imaginis servabantur non enim in serpente sed in Domini imperiâ—salus continebatur Epiphan haer 37. The Sunne lends the light by day the Moone her borrowed beames by night the earth beares the fruit the sea brings the fish the heavens drop her honey dewes the cloudes shade thee in the heate the birds make thee musicke and all creatures serve thee with lectures of love instruct thee to love the Lord thy God with all thy heart with all thy soule and with all thy might (z) In causa justitia omnes anum debemus virgo vidua nupta summus medius imus gradus aequaliter jubentur implere pracepta S. Hieron tom 9. ep 1. Stude quaeso quotidie creatoris tui verba meditare discecor Dei in verbis Dei ut ad aeterna suspicias nam tanto erit requies tua major in coelis quanto jam in terris ab amore conditoris tui requies nulla fuerit Greg. Moral Diliges Deum ex toto corde i. e. toto intellectu tota voluntate ex omni memoria Deum esse diligendum S. Aug. tom 10. ser de tempore 53. Quia Deus rebus omnibus major melior invenitur plus omnibus diligendus est ut colatur S Aug. in Psal 77. Deut. 6.5 where God layes claime to all he leaves for the creature nothing at all Wherefore remember the loving kindnesse of the Lord and the praises of the Lord according to all that the Lord hath bestowed on us and the great goodnesse towards the house of Israel which hee hath bestowed on them according to his mercies and according to the multitude of his loving kindnesses Esay 63.7 The second is the meditation as well of thy misery as of the necessity to be at one with God without whose favour were thy bones full of marrow thy barnes of wheate thy banquetting house of mirth thy bed of rest thy house of children thy name of honour yet thy condition is fearefull and more despicable then the silly being of the bruit beast (a) Crucior in haec flamma Luc. 16. Non enim nullâ— sed sempâ—ternamors erit quando nec vivere anima poterit Deum nec habendo nec doloribus corporis carere moriendo prima mors animam nolentem pellit de corpore secunda mors animam nolentem tenet in corpore S. Aug. civ lib. 21. cap. 3. Mirabile est enim dolere in ignibus tamen vivere sed mirabilius vivere in ignibus nec dolere idem eoâ— cap. 2. and of all creatures thou art most miserable 1. Cor. 15.19 An east winde brought the locusts into Egypt a west winde tooke them away and cast them into the red sea (b) Exod. 10.13.19 Locusta quasi tota vena est ideò infatiabilu quamdiu vivit semper â—surit Joel 2.25 from whence they were not recall'd nor shall be charged for devouring fruitfull Egypt but man is borne to serve his God raised to a stewardship renders an account of his actions at his death (c) Puto per hoc genus plagae significat homines qui cum neque seipsos ordinate regere potuerunt neque Dei regis patienter moderamina pertulere Origen in Exod. 10.13 Prov. 30.27 and reapes a proportionable recompence in so much as thrice happie are they that kisse the Sonne (d) Ne quando irascatur dominus cum dubitatione positum est non secundum visionem propheta cui certum est sed secundum eos ipsos qui monentur quia cum dubitatione solent cogitare iram dei quibus not aperte revelatur S. Aug. in loc are one with the father have the spirit for their pledge of mercie and put their trust in him Psalm 2.12 Thy misery cals upon thee to make God thy felicitie the mercie of God invites thee with proffer of balme to heale thy infirmity and the consistorie of heaven sits to eye and observe the bent of thy affections (e) Deus ipse omnium rector Dominus cum omni angelorum militia certamen tuum spectat tibique contra diabolum dimicanti parat aeternitatis coronam coeleste praemium incitamentum
The Lord is my Shepheard I shall not want thou anointest my head with oyle and my Cup (q) Et pâ—culum tuum oblivionem praestans priorum vanarum delectationum quam praeclarum est S. Aug. in Psal 23.5 runneth over Psal 23.1.5 (r) Nihil deest timentibus eum Multi propterea volunt timere Deum ne famem patiantur dicitur illis nolite fraudem facere dicunt unde me posco non potest ars sine impostura esse non potest negotium esse sine fraude sed fraudem punit Deus tiâ—e Deum si timuero Deum non habebo unde vivam Nihil decrit timentibus Deum Copiam promittit trepido dubitanti ne si forte timuerit Dominum deserant illam superstua Poscebat te dominus contemnentem se deseret te timentem se S. Aug. in Psalm 34.10 vid. loc 4. In regard of his Al-sufficiencie for as it was Iudahs Blessing that his hands should be sufficient for him Deut. 33.7 So 't is the blessing of Gods right hand upon all those who lift up both their hands unto his testimonies (Å¿) Psal 119.48 Pulcherrimus ordo ut prmo meditemur eorum qua diligimus praeceptorum sit nobis assueta meditatio Deinde levavi ' manus Nam sicut meditationi verborum finis memoria est ut quae meditamur verba teneamus sic meditationis praeceptorum coelestium intentio vel finis est operatio S. Ambr. in loc Nihil prodest facienda didicisse non sacere S. Hieron Tom. 9. ep 1. that the hands of God shall be sufficient for them in all conditions to provide all Comforts and to help them from their Enemies his hands can enlarge a scantie portion unto a competencie unto a sufficiencie and make him that hath nothing to possesse all things 2. Cor. 6.10 Lastly the Inheritance is the heyres Contentation and whole delight Naboth would not part with his fathers inheritance at any rate (t) 1 Kings 21.3 and the Saints find such a sweetnesse in their God as nothing can draw them to an exchange admit a sale what is the price either Heaven or Earth apart or the whole world together with all the pompe and glory of it as was once proffered by a cosening Merchant (u) Mat. 4.9 Quadruplex Gigantis certamen primum in coeli alterum in paradiso terrestri tertium in deserto quartum in mundo primum cum angelis initum secundum cum Evah Adam tertium cum Christo quartum cum omnibus hominibus In primo victus è coelo praecipitatus in altero vicit hominemque è coelo praecipitavit in tertio victus abscessit in quarto vincit vincitur S. Basil Hom. 21. ut Pelargus in loc but these will not carry it they prize him at a higher rate whom have I in heaven but thee and there is none upon earth that I desire besides thee The fourth and last motive to make the Lord the whole joy and delight of our Soules is the happie knowledge of the world of comfort and inward peace arising thence unto us in life and death There can no storme arise but this Harbour will refresh thee no danger appeare but the covert of his wings will shadow thee (x) Erat uno eodemque tempore cum Apostolis quadraginta diebus cum Angelis in Patre in extremis maris finibus erat in omnibus locis versabatur cum Thoma in India cum Petro Romae cum Paulo in Jllyrico cum Tito in Creta cum Andrea in Achaia cum singulis Apostolis Apostolicis viris in singulis cunctisque regionibus S. Hieron Ep. 148. no misery assault thee but this potent and mercifull hand will rescue thee None of his members suffers but his eye observes them his heart pities them (y) Extinctisque tamen quamvis infantibus absens praesens Christus erat qui Sancta pericula semper suspicit poenas alieno in corpore sentit Sedulius lib. 2. oper pascal de Infanticidio Herodis his hand saves them his Spirit comforts them his presence goes before them his blessing followes them his Consolations crowne them (z) Sed fert Magnanimum generoso in pectore Christum Inque Deo curae dulce levamen habet Strigel in loc So long as Christ is the Captaine let no Soldier of his faint or feare Though the Sea rage the Earth tremble the yles shake the mountaines leape into the Ocean the Inhabitants of the world be tumultuous the mighty Monarkes menace yea though thunder and lightening threaten us from above and death dart us thorow till his quiver bee emptie and Hell open her mouth to swallow us alive or dead and Sathan encampe against us with his yron chariots yet the Lord thy God reigneth hee is cloathed with majestie (a) Decorem induit amicis fortitudinem inimicis fortibus gravis est at infirmis levis est suspendantur fluctus quantum volunt fiemat mare quantum vult mirabiles quidem suspensurae maris mirabiles minae mirabiles persecutiones Turbabatur mare fluctuabat navicula Navicula ecclesia est mare saeculum est venit dominus ambulavit super mare pressit fluctus quomodo ambulavit dominus super mare super capita justorum fluctuum magnorum spumantium S. Aug. in loc and strength the Lord on high is mightier then the noise of many waters yea then the mighty waves of the Sea Psal 93.1.4 yea then the potentates on earth yea then the powers of hell (b) Contrivisti capita draconum Draconum capita daemoniorum superbias à quibus gentes possidebantur contrivisti super aquam quia eos quos possidebant tu per baptismum liberasti Cujus Draconis intelligimus Dracones omnia Daemonia sub diabolo militantia quem ergo singularem draconem cujus caput contitum est nisi ipsum diabolum intelligere debemus S. Aug. in Psal 74.13 to save and comfort every soule that depends on him For as the waters of the deluge prevailed increased and covered the Mountaines the Arke of Noah mounted so much the more upon the surges semblably the more the Sea of affliction swels the more the Lord maketh his consolations to abound and raiseth the sanctified affections towards the enjoyment of heaven The second considerable is the meanes whereby the Lord becomes the Soules whole contentment which are five First the constant and conscionable Hearing reading and meditation of the sacred Word of God (c) Salomon Gesnerus in loc whereby his backe-parts and admirable beauty his mercy (d) Suavis est dominus quoniam in saeculum miserecordia ejus Psal 107.1 Si gustastis confitemini non potest autem confiteri qui gustare noluit Si gustastis aviditate confessione eructate S. August in loc goodnesse love and kindnesse with all other his incomparable excellencies being laid open to the view (e) Psal 136. per totum Misericordia ejus in
Matt. 12.39 As of all sinnes Adultery is one of the greatest so of all vices Avarice is one of the foulest Adultery dishonors the whole Sacred Trinity The blessed Father whose covenant is broken (r) Prov. 2.17 and forgotten the blessed Sonne whose members are rent from him to be made the members of Harlots (Å¿) 1 Cor. 6.16 the blessed Spirit whose Temple is defiled (t) 1 Cor. 6.19 God is angrie with other sinnes but the adulterer the soule of the Lord abhors Prover 22.14 for other sinnes the just judge of heaven hath powred downe smaller judgements but upon this wickednesse hee showred downe the most terrible and greatest For the sinne of adultery the world was drowned (u) Gen. 16.2 Sodome and Gomorrahfir'd with brimstone from heaven where naturally no brimstone breeds (x) Ezek. 16.50 Canaan spewed out her inhabitants (y) Levit. 18.28 The plague in one day devoured twenty foure thousand Israelites (z) Numb 25.9 The Iewes were captivated (a) Ier. 5.7 8 9. and seeing among men this sinne is not either knowne or else favoured * Psal 50.18 Nonne portionem tuam cum illo qui fecit laudando posuisti hoc est enim concurrere cum fure quia etsi non facis laudas quod fit astipulator et facti quoniam laudatur peccator in desiderijs animae suae S. Aug. in loc Psal Quod citò se non emandaverint eis fructâ—osa poenitentia non subvenerit sic subito de hac lucerapti fuerint aterna illos flamma sine ullo remedio cruciabit S. Aug. tom 10. de Tempore ser 243. Si enim fidem haberent utique Deo crederent venturum judicium cum tremoâ—e metuerent probaturaenim quia hominibus credunt Deâ— non credunt ut publice ubi homines vident adulteria timeant secrete ubi Deus videt omnino non timeant idem â—oc ciâ— Lege Gregorij Richteri axiomatum historicorum partem 2 axiom 177. quomodo adulteros judicat Deus and smothered the Lord hath reserved the sharpe sentence against it to his owne tribunall whoremongers and adulterers (b) Non sane ideo malum est adulterium quia vetatur lege sed ideo vetatur lege quia malum est S. Aug. tom 1. de lib. arbit lib. 1. cap. 3. Caput mulieris vir ubi se agnoscant duces illas autem comites habere ideo cavendum est viro illac ire vivendo qua timet ne uxor sequatur imitando S. Au. tom 6. de adulterinis conjugijs lib. 2. cap. 8. God will judge Heb. 13.4 Nor is the adulterie of the Soule either lesse foule or fearefull in the strict account of god which being betrothed unto God in an everlasting covenant of righteousnesse (c) Hosea 2.19 espoused unto one husband to be presented as a chast virgin to Christ (d) 2 Cor. 11.2 shall play fast and loose with her bridegrome and embrace the stinking rotten corps of this present evill world (e) Gal. 1.4 Hee that weds a virgin honourable by birth of feature beautifull of person comely richly attyr'd with faire fortunes endowed will not allow her to turne adulteresse (f) Ego eum perijsse duco cui quidem perijt pudor Plaut in Bacch Periêre mores jus decus pietas fides qui redire nescit cum perij pudor Senec. in Agam. Nescit vincere vitia corporis virtutis cingulum qui deponit Chrysolog ser 22. how much lesse can the Lord of heaven endure the covetous filthinesse of thy soule which hee betrothed after he saved from perishing free'd from bondage washt from filthinesse covered thy nakednes beautified thy uncomelines enriched thy poverty brought thee to honour to enjoy (g) Ezek. 16.4 to 16. thee himselfe Christ Iesus was crucified for us that wee might be crucified unto the world and the world unto us Gal. 6.14 But hee that with Demas (h) 2 Tim. 4.10 embraceth the present world hath committed spirituall adultery a wound and dishonour hath hee got and his reproach shall not be wiped away Prov. 6.33 the covetous soule in making gold her hope and saying to fine gold Thou art my confidence in rejoycing because her wealth was great (i) Florere potest ad tempus iniquitas permanere non potest S. Aug. in Psal 52.10 and her hand had gotten much hath committed adultery to be punished by the Iudge and hath denyed her husband the God that is above (k) O lucra damnosa linvenis pecuniam perdis justitaÌ„ ille non quaerat rapere quod non habet iste non opponat cor in eo quod habet Divitiae sâ—â—fluant noli de te praesumere noli ibi te figere certe vel hoc time divitiae si fluant idem loc cit Iob. 31.24.28 This be spoken of the nature of avarice Secondly it is the bitter fruit of covetousnesse which purgeth out of the soule the love of God Whosoever therefore will be a friend of the world is the enemie of God Iam. 4.4 Love not the world neither the things that are in the world if any man love the world the love of the Father is not in him 1. Ioh. 2.15 No man can serve two masters yee cannot serve God and Mammon Matt. 6.24 (l) Nemo potest dominis aequè servire duobus unius aut odijs cedil vel cedit amori Juvencus Qui enim divitijs servit ejus servitium Deus non recipit Euseb Emissen De duobus interse contrarijs vel contraria praecipientibus dominis intelli itur ut monuerunt Chrysost Theophilactus Imperat aut servit collecta pecunia cuique reponat igitur in coelo divitias suas qui Deo familiariter servire desiderat Euseb Emiss Looke how much thou inclinest to the world so much thou declinest from God The antipathy betwixt God and the world is greater then the distance (m) Psal 103.11 betwixt heaven and earth for what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darkenesse 2. Cor. 6.14 The Lord is so farre from acquainting himselfe with the world and worldlings as he will not so much as shew himselfe unto them (n) Admirationis vox illa Judae potius quam formidinis timoris cumtanta salvatoris gratia admiratur non extendi ad universum mundum eam sed ad paucos duntaxat in mundo Pelarg. in loc Magna quaestio magnaeque quaestionis nobilissima selutio ideo inquit mundo hoc est mundi amatoribus me non manifesto qui me non diligunt meis autem meipsum manifestare deleam ut cognita sapientia sint sapientes cognita iustitia sint iusti cognita veritate sint veraces vita cognita in aeternum vivant Emyssemus in loc Ioh. 14.22 they may see Christ with externall eyes but not with the internall with temporall not with eternall The Sonne of righteousnesse shall put himselfe under a bushell and
suffer an eclipse in their horizon as the eye of man cannot at one and the same time looke up directly to heaven and downe to the earth no more is it possible for the the soule of man to Love the things of this world and the things of a better world having his affections above where Christ sits at the right hand of his father (o) Mundi amor Dei pariter in uno corde habitare non possunt quemadmodum oculi pariter coelum terram respicere nequeunâ—â— Cyprian One may have the goods of this world and yet enjoy the god of the world there was a wealthy Iob a rich Abraham whose bosome on earth being the Temple of God is now the place of joy in Gods temple of heaveÌ„ (p) Luke 16.22 Habebat David mundi divitias sed non concupiscebat Muscul in Psal 73.25 But to love the world God together is impossible There is a care for the salvation of the soule this is absolutely necessary honorable there is a conscionable care for the sustentatioÌ„ of the body (q) Solicitudo triplex tolerabilis laudabilis vituperabilis ex inordinato amore temporalium this also is necessary commendable (r) Gen 3.19 Ephes 4.28 1 Tim. 5.8 2 Thes 3.10 there is an over-caring or carefulnesse for the augmentation and preservation of the things of this life and this is unnecessarie vituperable and damnable There is a care of diligence and a care of diffidence (Å¿) Est solicitudo duplex diligentiae diffidentiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à singulis requiritur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prohibetur eo quod animum nunc huc nunc dividat illuc Virgil. that injoyned by precept this prohibited Diligence in the use of meanes within the limits of thy lawfull vocation God enjoynes diffidence in the mercy and blessing of God upon thy diligence and the lawfull meanes God abhorres as that which shoulders out both his love and his law (t) Vive ergo lege tua quae Dei non potes S. Hieron ep 22. cap. 5. Nec ulli omnino transgredi licet quod omnibus imperatum est apertusque contemptus Dei est vel facere prohibita vel jussa non facere S. Hieron tom 9. ep 1. Cast all your care upon him for hee careth for you 1 Peter 5.7 He doth not here command idlenesse in thy calling but confidence in Gods promise that hee will withhold nothing that is good from them that feare him Psal 34.9 Take no thought for your life what ye shall eate Matt. 6.25 hee forbids not labouring in thy calling but carefulnesse joyned with distrust and unquietnesse (u) Audiat hoc avarus audiat qui censetur vocabulo Christiano non posse se simul divitijs Christoque servire tamen non dixit qui habet divitias sed qui servit divitijs qui enim divitiarum servus est eas custodit ut servus qui autem servitutis excussit jugum distribuit eas ut dominus Labor exercendus est solicitudo tollenda S. Hieron in Matt. 6.24 25. of spirit he saith not till thy ground no more eate not thy bread with the sweate of thy browes but be not carefull what to eate (x) Theophilact that shall be my care to care for you Is not the life more then meat and the body then rayment are yee not much better then the fowles of the aire whom your heavenly father feedeth (y) Pascet te qui fecit te qui pascit latronem non pascet innocentem Si pâ—scit damnandos non pascet liberandos S. Aug. in Psal 62.10 Cur malitiam malitiae laborem lâ—bori angustiam angustijs fatigationem satigationi super addere velu Emissen And which of you by taking thought can adde one cubit unto his stature Matt. 6.27 But the vigilant hand of mercy sends in those blessings to his saints when they sleepe in the assurance of his love which the moiling and toiling hand and head of no worldly favorite can possibly procure from the treasures of his deceitfull and painted mistresse (z) Pij habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res autem humanae non habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed tantum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aret. in 1 Ioh. 2.15 The very Heathens considering the execrable basenesse of this vice of covetousnesse term'd it the worst of devils (a) Euripides vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pâ—us habendi cupiâ—â—tatem daemonum sceleratissimum Gregor Naz. ep 43. And others of them seing that worth and wealth vertue and riches did very seldome or never set their horses together (b) Nam abjecisse quosdam res familiares suas renunciasso universis voluptatibus constat ut solam nudamque virtutem nudi expeditique sâ—querentur tantumque apud eos virtutis nomen authoritas valuit ut in ipsa summi boni praemium esse judicarent Lactan. li. 1. c. 1. de falsa religione Quid illos minores putabimus qui nunquam sibi tam sapientes videri solent quam cum pecuniae contemptu gloriantur idem de falsa sapient lib. 3. cap. 23. per totum Lege Origen in Matt. cap. 19. tract 8. Crates Thebanus ingens auripondus projecit in mare dicens abite pessum maâ—e cupiditates ego vos mergam ne ipse mergar a vobiâ— non enim putabat se divitias simul virtutes possidere posse Mariani Scholia in S. Hieron tom 1. ep 26. annot 27. Antishenes cum Rhetoricam gloriosè docuisset audito Socrate statim venditis omnibus ac publicè delargitis nihil sibi praeter pallium reliquit idem eodem annot 28. meete in one man and long accord have to retaine and increase their vertues cast away their goods Shall Philosophers cast the world out of their favour and Christians entertaine it into house harbour and heart shall Pagans contemne vanishing pelfe and Christians covet it will a disciple of Paul come short of Platoes schollers a follower of Christ (c) Plus debet Christi discipulus praestare quam mandi Philosophus glorie animal popularis aurae atque rumorum vexale mancipium S. Hieron tom 1. ep 26. cap. 4. do lesse to mortifie worldly affections then a companion of Chrysippus for shame confesse wheresoever the love of earth flourisheth there the love of heaven withereth This is that which brings the axe to the roote of this tree * Matt. 3.10 that it may be cut down and throwne into the fire which is the third and last thing observable how hardly shall they that have riches enter into the kingdome of God Marke 10.24 How hard is it for them that trust in riches to enter into the kingdome of God vers 25. the case is very difficult in the former but in the latter desperate yet with God all things are possible vers 27. the words are worthy to be weighed in the ballance for resolution of